Exegetical and Hermeneutical Commentary of Deuteronomy 8:4
Thy raiment waxed not old upon thee, neither did thy foot swell, these forty years.
4. Thy raiment waxed not old upon thee ] Similarly Deu 29:5, Pl.; Neh 9:21. On raiment see Deu 24:13.
neither did thy fool swell ] or rise in blisters, only here and Neh 9:21. Rhetorically applied to the nation as a whole; the Pl. passages dwell more on the damage to the nation and the destruction of one whole generation of them during the forty years, cp. Deu 2:14.
Fuente: The Cambridge Bible for Schools and Colleges
They had clothes, it would seem, in abundance (compare Exo 12:34-35) at the beginning of the 40 years; and during those years they had many sheep and oxen, and so must have had much material for clothing always at command. No doubt also they carried on a traffic in these, as in other commodities, with the Moabites and the nomadic tribes of the desert. Such ordinary supplies must not be shut out of consideration, even if they were on occasions supplemented by extraordinary providences of God, as was undoubtedly the case with their food.
Fuente: Albert Barnes’ Notes on the Bible
Verse 4. Thy raiment waxed not old, c.] The plain meaning of this much-tortured text appears to me to be this: “God so amply provided for them all the necessaries of life, that they never were obliged to wear tattered garments, nor were their feet injured for lack of shoes or sandals.” If they had carvers, engravers, silversmiths, and jewellers among them, as plainly appears from the account we have of the tabernacle and its utensils, is it to be wondered at if they also had habit and sandal makers, c., &c., as we are certain they had weavers, embroiderers, and such like? And the traffic which we may suppose they carried on with the Moabites, or with travelling hordes of Arabians, doubtless supplied them with the materials though, as they had abundance of sheep and neat cattle, they must have had much of the materials within themselves. It is generally supposed that God, by a miracle, preserved their clothes from wearing out: but if this sense be admitted, it will require, not one miracle, but a chain of the most successive and astonishing miracles ever wrought, to account for the thing for as there were not less than 600,000 males born in the wilderness, it would imply, that the clothes of the infant grew up with the increase of his body to manhood, which would require a miracle to be continually wrought on every thread, and on every particle of matter of which that thread was composed. And this is not all; it would imply that the clothes of the parent became miraculously lessened to fit the body of the child, with whose growth they were again to stretch and grow, &c. No such miraculous interference was necessary.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Thy raiment did not wear away through age, which they must needs have done without a miracle;
neither did thy foot swell, notwithstanding thy long and hard travels, which also was miraculous.
Fuente: English Annotations on the Holy Bible by Matthew Poole
4. Thy raiment waxed not old uponthee, neither did thy foot swell, these forty yearsWhat astriking miracle was this! No doubt the Israelites might have broughtfrom Egypt more clothes than they wore at their outset; they mightalso have obtained supplies of various articles of food and raimentin barter with the neighboring tribes for the fleeces and skins oftheir sheep and goats; and in furnishing them with such opportunitiesthe care of Providence appeared. But the strong and pointed termswhich Moses here uses (see also De29:5) indicate a special or miraculous interposition of theirloving Guardian in preserving them amid the wear and tear of theirnomadic life in the desert. Thirdly, Moses expatiated on the goodnessof the promised land.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Thy raiment waxed not old upon thee, c] They wanted not clothes all the forty years they were in the wilderness which some account for by the rising generation being supplied with the clothes of those that died in the wilderness, and with the spoils they took from Amalek, Ex 17:1 and others, as Aben Ezra observes, remark that they brought much clothes with them out of Egypt, which no doubt they did; see Ex 12:35 and he adds, as worthy of notice, that the manna they lived upon did not produce sweat, which is prejudicial to clothes; but be it so, that they were sufficiently provided with clothes, it must be miraculous that these clothes they wore should not wax old. This, in a spiritual sense, may denote the righteousness of Christ, which is often compared to raiment, the property of which is, that it never waxes old, wears out, or decays; it is an everlasting righteousness, and will never be abolished, but will answer for the saints in a time to come; see Isa 51:6 neither did thy foot swell these forty years; or puff up like paste, as Jarchi explains it, which is often the case in long journeys; the Septuagint version is, “did not become callous”; a callousness or hardness is frequently produced by travelling; in
De 29:5 it is explained of the shoes on their feet not waxing old; so Ben Melech, and the Targums of Onkelos and Jonathan, and the Syriac and Arabic versions here, “thy feet were not naked”, were not without shoes; these were no more wore out by travel than their clothes upon their backs, and this was equally as miraculous: the Gibeonites, pretending to come from a far country, and to have travelled much and long, put on old garments and old shoes, to make it probable and plausible, Jos 9:5. This may be an emblem of the perseverance of the saints in faith and holiness: shoes upon the feet denote a Gospel conversation, which is very beautiful, So 7:1 the feet of saints being shod with the preparation of the Gospel of peace; which, as shoes to the feet, guides and directs the Christian walk, strengthens and makes fit for walking, keeps tight and preserves from slipping and falling, and protects from what is harmful, accompanied by the power and grace of God.
Fuente: John Gill’s Exposition of the Entire Bible
(4) Thy raiment waxed not old upon thee.The Jewish commentators say that it grew with their growth, from childhood to manhood. We cannot say that anything miraculous is certainly intended, though it is not impossible. It may mean that God in His providence directed them to clothe themselves in a manner suitable to their journey and their mode of life, just as He taught them how to make and clothe His own tabernacle with various fabrics and coverings of skin. This tabernacle, which was Gods dwelling, was (like the Temple) a figure of man. (Comp. Eze. 16:10 : I clothed thee also with broidered work, and shod thee with badgers skin.)
Neither did thy foot swell.Just as those who were to die in the wilderness could not live, so those who were to enter Canaan were preserved in health through the journey thither. It seems allowable to point out the spiritual interpretation of the passage also. If the way that God leads any of His children through this present evil world should seem long, and should entail constant need of renewal and cleansing in His sight, He provides us with raiment that waxes not old, in the everlasting righteousness of His Son, and also in the good works which He prepares for us to walk inthat fine linen which is the righteousness of saints. He also says of those that wait on the Lord that they shall walk, and not faint (Isa. 40:31).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
4. Thy raiment waxed not old upon thee Literally, did not fall from thee. Some of the Jewish interpreters, and some Christian commentators, have held that by supernatural means provision was made for the durability of the clothing of the Israelites during the forty years’ wandering. But there seems to be no necessity for resorting to miraculous provision in this matter. Abundant resources were at their command. They had flocks and herds. There must have been many skilful workmen among them, as is seen in the description of the building and adorning of the tabernacle.
Neither did thy foot swell The Septuagint has , did not become hard or callous. The Hebrew might be rendered either “to swell up” or “to blister.” The meaning of the verse is, there was no lack of clothing for the body nor of covering for the feet, all through the long and toilsome journey.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘ Your clothes did not grow old on you, nor did your foot swell, these forty years.’
They were to remember how, while they wandered in that wilderness, they were fully provided for. They did not live in poverty so that their clothes grew old and ragged. Rather they had had sufficient so that they could afford to renew their clothing. Nor had they suffered from debilitating feet problems. This may have been seen as because they had abundance of oils to soothe them. They had been short of nothing. They had always been able to clothe themselves well and keep their feet in good condition and go forward. Yahweh had watched over both their wardrobe and their health, as a father sees to the needs of his children.
The word translated ‘swell’ is rare. LXX has the sense of callused. The point is as much that Yahweh supplied the means to keep their feet healthy as that He worked a constant miracle. His care was over them constantly. They had lacked nothing (compare Deu 2:7).
Fuente: Commentary Series on the Bible by Peter Pett
Ver. 4. Thy raiment waxed not old upon thee, &c. See Deu 29:5 and Neh 9:21. Houbigant renders this, tuae vestes non sunt attritae; thy garments are not worn out, which is preferable to waxed old. With respect to this matter, we observe, first, that some interpreters, not content to take the words of Moses in the letter, very much aggrandize the miracle. 1st, The Jewish rabbis tell you, that their clothes not only were preserved from decay, and their feet from swelling and growing callous, but that their shoes and clothes still enlarged as their bodies grew bigger: with a thousand other particulars, too ridiculous to be mentioned. 2nd, The greater number of critics, ancient and modern, Chrysostom, Theodoret, Osiander, Bonfrere, Grotius, Marck, Ainsworth, Patrick, &c. take the words of Moses literally: they find here a double miracle, and, in consequence, a double proof of the paternal care of Providence over the Israelites in the uncultivated desarts of Arabia. The grand reason which supports this opinion is, that the preservation of the raiment of the Israelites is put upon a par with the sending of manna, which was certainly miraculous; and Moses speaks in the same manner, both of the one and of the other. Houbigant very strongly urges this reason, and defends this interpretation, opposing himself particularly to the opinion of Le Clerc, which is, 3rdly, as follows. He thinks it is hardly to be imagined, that Moses, whose intention it was to record the miracles which God wrought for the Israelites in the wilderness, should have mentioned this so transiently, and, as it were, by the bye, especially when it appears to have been one of the greatest of them; for there must have been as many miracles wrought as there were persons in the camp. He observes further, that God never uses to work miracles, unless they are quite necessary; yet here is one of the greatest miracles without any necessity at all: for, since it appears from Numb. ch. 7 and 8 that the Israelites had flocks of sheep and goats in the wilderness, and were not ignorant of the art of weaving, and as nothing hindered them from trafficking with their Arabian neighbours, it is evident that they might have been supplied with clothes in the regular way, either by making or purchasing them: from all which he concludes, that the words are to be thus understood; thy raiment waxed not old upon thee, i.e. “Providence has been so liberal in supplying your wants in this desart land, that you have never been necessitated, through poverty, to let your clothes grow old upon your backs, but have always been furnished with new, before the old were worn out.” Neither did thy feet swell; i.e. for want of shoes to defend them. Agreeable to this interpretation, instead of thy foot did not swell, we read in chap. Deu 29:5 thy shoe did not wax old upon thy foot; i.e. “you were not reduced, through poverty, to wear shoes till they were grown so old and torn, that they could not defend your feet against tumors, and other inconveniences arising from heat, and rugged ways.” They who consider the high eastern manner of expression, will more easily approve this interpretation of Le Clerc, which, indeed, is not peculiar to him; Spanheim, Burman, Bynaeus, Budaeus, Calmet, and many others have espoused it.
Fuente: Commentary on the Holy Bible by Thomas Coke
Was not this a standing miracle, that the garments of the Israelites should not wear out during forty years? There were no shops for supply in the wilderness. The people brought with them indeed what clothes they had; but these could not have remained, had not GOD so miraculously made them last. Exo 12:34 . But will not the Reader call to mind, in this place, JESUS’ care for his people, when he sent them out without purse, or scrip, or shoes, and they lacked nothing? Luk 22:35 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Deu 8:4 Thy raiment waxed not old upon thee, neither did thy foot swell, these forty years.
Ver. 4. Thy raiment weaved not old. ] It was not the worse for wearing, but grew as their bodies did, as some are of opinion. They needed not to trouble themselves with those anxious thoughts of heathens, what they should eat, drink, or put on. Never was prince served and supplied in such state as these Israelites were.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Thy raiment. Compare Deu 29:5. Neh 9:20, Neh 9:21. Not mentioned in Exodus, Leviticus, or Numbers.
Fuente: Companion Bible Notes, Appendices and Graphics
Many have attempted to give the following meaning to this text – “God so amply provided for them all the necessaries of life, that they never were obliged to wear tattered garments, nor were their feet injured for lack of shoes or sandals.” Now, though the Israelites doubtless brought out of Egypt more raiment than what they had upon them; and they might manufacture the fleeces of their flocks in the wilderness; and also might be favoured by Providence with other supplies from the neighbouring nations or travelling hordes of Arabs; yet, when we consider their immense numbers, their situation and long continuance in the wilderness, and the very strong expressions made use of in the text, why should we question the extraordinary and miraculous interposition of God in this respect, as well as in others, not less stupendous in their nature, or constant in their supply? Deu 29:5, Neh 9:21, Mat 26:25-30
Reciprocal: Jos 5:6 – walked Act 7:36 – and in the wilderness Phi 4:19 – supply 1Ti 6:8 – General Heb 3:9 – forty
Fuente: The Treasury of Scripture Knowledge
Deu 8:4. Thy raiment waxed not old upon thee The common interpretation of these words is, that, by a constant miracle, their clothes did not so much as decay, nor their foot swell, or, as some render it, grow callous, by so long travelling in hot and stony places. But Le Clerc thinks it is hardly to be imagined that Moses, whose principal intention was to record the miracles which God wrought for the Israelites in the wilderness, should have mentioned this so transiently, and, as it were, by the by, if it really had been wrought to that extent, especially as it would have been one of the greatest of them. For there must indeed have been as many miracles wrought as there were persons in the camp, and that not only once, but daily, and for the space of forty years. And if we add to this, that their clothes grew in proportion to their stature, as in that case they must have done, unless they had more coats than one apiece, a greater miracle can hardly be conceived. He observes further, that God is never wont to work miracles unless they be quite necessary; yet here is one of the greatest miracles without any necessity at all. For, as the Israelites had flocks of sheep and goats in the wilderness, and certainly were not ignorant of the art of weaving, as appears from the curious work of the tabernacle, and as nothing hindered them from trafficking with their Arabian neighbours, it is evident they might have been supplied with clothes in the common way, either by making or purchasing them. This being the case, is it not as reasonable to believe that God would have fed the Israelites with manna, after their settlement in Canaan, as that he would have preserved their clothes from decay, during their abode in the wilderness, when there was no necessity for their being thus clothed by a miracle? He therefore explains Mosess words thus: Thy raiment waxed not old That is, Providence has been so liberal in supplying your wants in this desert land, that you have never been under the necessity of letting your clothes grow old upon your backs, but have always been supplied with new before the old were worn out. Nor did your feet swell Namely, for want of shoes to defend them. Agreeably to this interpretation, in Deu 29:5, instead of Thy foot did not swell, it is, Thy shoe did not wax old upon thy feet; that is, You were not reduced, through poverty, to wear shoes till they were grown so old and torn that they could not defend your feet against tumours, and other inconveniences, arising from heat and rugged ways. This interpretation, it must be observed, is not peculiar to Le Clerc; Spanheim, Burman, Bynus, Budus, Calmet, and many others have adopted it.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
8:4 Thy raiment waxed not old upon thee, neither did thy foot {d} swell, these forty years.
(d) As those that go barefoot.